Speaking about Biblical Wisdom

Dariusz Iwański

Speaking about Biblical Wisdom

Collectanea Theologica 77/Fasciculus specialis, 51-60

C o lle c ta n e a T h e o lo g ic a

A 77. Fasc. sp ecialis 2007

DARIUSZ IWAŃSKI, TORUŃ

SPEAKING ABOUT BIBLICAL WISDOM

When we speak about biblical wisdom literature we refer to the

following books: Proverbs, Job, Ecclesiastes (in the Elebrew Bible)

and Sirach,1 Wisdom of Solomon (in the LXX). A decent presenta­

tion of the ideas in each of these books would require a separate

study.2 We are rather interested in drawing a general picture of the

ideas typical to the wisdom milieu.

There is not a commonly accepted definition of the phenom e­

non of wisdom.3 Perhaps it is so, because the word „wisdom” is on­

ly a „blanket term ” (Deckwort) of a scholarly origin and biblical-

-theological character.4 Moreover, the contemporary English term

„wisdom” can be misleading, since it is often understood in terms

of only prudence or intelligence. The issue is much more complex,

and the word wisdom is taken only as a general term, which covers

a very large semantic field.5 Wisdom traditions originated in vario­

us ancient, pre-biblical cultures of the Near East.6 On the other

1 In th e p ro lo g u e we re a d th a t th e b o o k o f Sirach w as originally co m p o sed in H eb rew by Jesus, son o f Sirach, an d th an tra n sla te d in to G re e k by his g ran d so n , S im eon son o f Jesus son o f E le azar b en Sira. T his bo o k do es n o t a p p e a r in th e H eb rew Bible bu t is p re se n t in the LX X . It is p laced am ong th e A p o cry p h a in P ro te sta n t versions o f th e Bible b u t it is included in the R o m an C a th o lic (an d o rth o d o x ) c an o n o f th e O ld T estam en t.

! F o r o n e o f th e m o st re c e n t stu d ies in th is m a tte r cf. e. g. M. G i 1 b e r t, L es cinq livres des

sages: P roverbes- J o b - Qohe'let - B en Sira - Sagesse, P aris 2003.

' Cf. e. g. J. L. C r e n s h aw , Studies in A n c ie n t Israelite Wisdom, New Y ork 1976, p. 3, sta ­ ted: „Since th e y ear 1908 w hen H an s M e in h o ld first recognized h e r se p a ra te existence, she has sto o d largely as a m irro r im age o f th e scholar painting h er p o rtra it”. H e also provides a survey o f th e d e b a te over th e issue (cf. ibidem, p. 1-3). T h is topic is also d e a lt w ith in i b i d :

O ld Testam ent W isdom . A n Introduction, L ouisville-K entucky 1998, p. 1-19.

* Cf. G . v o n R a d , Weisheit in Israel, N eukirchen-V luyn 1970, p. 19.

5 Cf. e. g. M. V. F o x , Proverbs 1-9. A N ew T ran slatio n with In tro d u ctio n and C o m m e n ta ­ ry, N ew Y ork 2000, p. 28-38.

6 M ost probably biblical w isdom go t in to u ch with th e N ear E ast sap ien tial th o u g h t a lre ­ ady in M e so p o tam ia (d u rin g th e S u m eria n dom in atio n in th e 3-rd m illennium BC) and in

hand, it would be wrong to consider biblical wisdom a totally „alien

body” imported and planted within Hebrew thought.7 Although

there are to be presumed some points of contact, familiarity with

foreign wisdom traditions and even making use of them,8 biblical

wisdom actually developed in different directions and took on

different flavors, operating within the unique milieu of Israel’s

religion.9

On a very basic level, the meaning of wisdom is very neutral and

can denote a skill or smartness.10 It, however, denotes principally

the idea of an approach to life containing two dimensions, as von

R ad argues: 1) practical (a „know-how”) based on experience and

observation of the world and transm itted to ethical and prudent

dealing with people and things; and 2) intellectual - conceived as

theological reflection producing knowledge about principles go­

verning human life in the world created by Yahweh, as well as the

E gypt (d u rin g th e pyram id age, i. e., long b efo re th e in te g ra tio n o f th e Israeli tribes); cf. J. G ray, The B o o k o f Job in the Context o f N ear Eastern Literature, Z A W 82/1970, p. 251-269; M. L. B a r r é , Fear o f G o d a n d the World View o f W isdom , BTB 11/1981, p. 41-43); J. L. C renshaw , O ld T estam ent Wisdom, p. 6; M. J. F o x , Proverbs 1-9, p. 17.

7 A s H . G e s e, Lehre u n d W irklichkeit in der alten Weisheit. Studien zu den Sprüchen Salo­

m os u n d zu dem B u ch e H iob, T üb in g en 1958, p. 2.

8 T h e clearest exam ple in Proverbs is p e rh a p s th e passage P rov 22: 17-24: 22, w hich draws on th e E gyptian text o f A m en em o p e; cf. E. A. W. B u d g e, The Precepts o f L ife by A m en -e m -

-Apt, the Son o f K a -n ekh t in: Recueil d ’études égyptologiques dédiées à la m ém oire de Jean- -Francois C ham pollion, P aris 1922, pp. 431-446; R. B. Y. S c o t t , The Study o f W isdom Litera­ ture, In t 24/1970, pp. 20-45. J. R u f f l e , The Teaching o f A m e n o p e a n d its connection with the B o o k o f Proverbs, T ynB 28/1977, pp. 29-68, expressed som e reserv atio n s a b o u t a d irect co n ­

n ection b etw een th e tw o d o cu m en ts an d sum m ed it up as „not p ro v e n ”. N otw ithstanding this claim th e p oints o f c o n tact betw een th e two literary un its a re ra th e r u n d en iab le, which has b een recently d e m o n stra te d by H. C. W a s h i n g t o n , Wealth a n d Poverty in the Instruc­

tion o f A m en em o p e a n d the H ebrew Proverbs, SB LD S 142, A tla n ta 1995. T h e a u th o r first p ro ­

vided p aleo g rap h ical d a ta speaking for th e an terio rity o f A m e n o p e an d indicating th a t the d o cu m en t w as already „in circulation as early as th e tw enty-first dynasty, 1069-945 B C E ”

(ibidem, 14). T h e n , W ash in g to n listed tw enty-one literary p arallels b etw een Proverbs and

A m e n e m o p e (cf. ibidem , 136). T his fact can hardly be a coincidence. W ashington d e m o n ­ stra te d also th a t „the subcollection o f Prov 22: 17-24: 22 has close affinities w ith a n u m b er o f literary a n te c e d e n ts o th e r th a n A m en em o p e. A m en em o p e is, how ever, the principal source for sayings a b o u t w ealth an d poverty in Prov 22: 17-24: 22” (ibiden, 144).

” Cf. J. L. M c K e n z i e , R eflections on W isdom , JB L 86/1967, pp. 1-9; J. L. C r e n s h a w ,

O ld Testam ent W isdom , pp. 205, 223.

10 Cf. e. g. G. v ο n R a d , Weisheit in Israel, pp. 34-35.

" Cf. e. g. R. E. C l e m e n t s , Wisdom a n d O ld Testam ent Theology, in: J. A. E m e r t o n J. D a y , R. P. G o r d o n, H. G . M. W il 1 ia m s o n (ed .), W isdom in A n cien t Israel. Festschrift C am bridge 1995, pp. 269-286; J. L. C r e n s h a w , O ld Testam ent Wisdom, p. 15.

SPEAKING ABOUT BIBLICAL WISDOM

method of searching for it.11 Of course this division is somewhat

artificial. In practice, there is no need to distinguish between ethi­

cal (profane) and theological (sacral) dimensions of wisdom, be­

cause it was certainly not the way of perceiving the reality by the

biblical authors.12

Nevertheless, it is undeniable that there are differences in depic­

ting wisdom in the first (chapters 1-9) and the second part of the bo­

ok of Proverbs. Whereas in the first part the theological features are

emphasized (cf. e. g. Prov 1: 7; 2: 6; 3:19; 9:10), in the second part its

practical usage in every day life is highlighted (cf. e. g. Prov 11: 2; 16:

16; 24: 3; 28: 26).13 But this cannot be taken for an indication that

there were two different and opposed kinds of wisdom (theological

and secular). It is simply the context that dictates that the emphasis

be put on one or another side of the same reality named wisdom.

Our picture of wisdom would not be complete without a reflec­

tion on the basic assumptions upon which the sages built up their

beliefs. It seems that there are two issues of crucial importance he­

re: retribution and primordial order. Although their understanding

is far from undisputed among scholars it is still worthwhile to shed

some light on them.

In short, „retribution” can be comprehended as a proportional

repayment from the side of God for human conduct (to the indivi­

dual as well as to collective subjects) in terms of reward or punish­

ment. Up until the 1950’s, this principle had been one of the fir­

mest axioms of the Old Testament theology.14 In 1955 K. Koch con­

tested this opinion and instead of retribution (so juridical and

external in meaning), started to speak of the ,,act-consequence”

pattern. According to him, every act would have a „built-in” conse­

12 Cf. M. G i l b e r t , Q u ’en est-il de la Sagesse? in: J. T r u b l e t (ed.), L a sagesse biblique de

l ’A n cien au N ouveau Testam ent, L D 160, P aris 1995, p. 33.

13 N evertheless, o n e m ight n o te som e exceptions from this rule. F o r exam ple in Prov 4: 5- -6, 4: 7-9 an d 4: 10-12 is barely a re m a rk fo u n d on th e theological ch a ra c te r o f w isdom ; on th e o th e r h a n d in P rov 15: 33 w isdom has a clearly theological dim ension.

14 Cf. H. G u n k e l , Die Religion in Geschichte u n d Gegenwart. H andwörterbuch in gem e­

inverständlicher Darstellung, V, T übingen 1913, p. 1529; B. G e m s e r , Sprüche Salomos,

T ü b in g e n I9632, p. 6; M. J. G r u e n t h a n e r, The O ld Testam ent a n d Retribution in this life, C B Q 4/1942, pp. 101-110.

15 Cf. K. K o c h , Gibt es ein Vergeltungsdogma im A lten Testam ent? Z T K 52/1955, pp. 1-42; E n. tr.: Is There a Doctrine o f Retribution in the Old Testam ent, in: J. L. C r e n s h a w (ed.),

quence, which by itself brings forth respective effects.15 Thus Yah-

weh must not be viewed as the Supreme Judge executing justice,

but simply as a „«mid-wife» that assists at the birth by facilitating

the completion of something, which previous human action has al­

ready set in motion”.16 This statem ent was quite earthshaking, and

as such it was put to a severe critique.17 Nevertheless, it gave an im­

pulse for further research; and any later serious study in this field

would not lack a reference to Koch’s article.

H. Gese took another step forward. While defending the idea of

retribution, he acknowledged the idea of an inner deed-consequ-

ence relationship in Proverbs. He, however, saw it in a broader

perspective of an „order immanent in the world” {der Welt inne­

wohnende Ordnung)}* This would be the criterion for respective

consequences that come upon those who act. At the same time he

argued that one should bear in mind that the Lord is independent

of this order.19

W. Zimmerli took up the m otif of the world order in biblical

wisdom, pointing out its affinities with Egyptian Maat - goddess

ΙΛ К. К о с h, Is There a D octrine o f Retribution in the O ld Testam ent”, p. 61.

17 E. W. P a x , Studien z u m Vergeltungsproblem der Psalmen, S B F L A 11, Je ru sa le m 1960/61, pp. 61-62, p ro v id ed a list o f m eth o d o lo g ical ob jectio n s, u n d erm in in g th e validity o f K o ch ’s w ork m ainly p o in tin g to th e selective tre a tm e n t o f the biblical texts an d m isu n d e r­ sta n d in g o f th e d efin itio n o f re trib u tio n . Secondly, Pax says, th a t th e value o f K o c h ’s co n ­ clusions is lim ite d in th a t th a t th e te rm „ d o g m a ” c a rrie s w ith its c o n n o ta tio n s, w hich a re no t really a p p ro p ria te to th e О Т. A m o n g th em , P ax e n u m e ra te d for in stan c e th e superficial choice an d usage o f biblical texts, risking o f m ixing up th e G attu n g s and th e biblical co n ­ cepts. M o reo v er, a lth o u g h , K och claim s th a t th e issue is going to be exam ined w ith a stro n g aw aren ess o f th e Sitz im L eb en , according to Pax, he practically d o es th e o p p o site. F o r in ­ sta n ce, w hen h e d efin es th e key w ord „ V e rg e ltu n g ” (R ew ard ), he takes it as a strictly ju rid i­ cal term i. e. in fact, as having its ro o ts m o re in th e G re e k th an in th e Biblical tra d itio n ; cf. also J. B a r t o n , N atu ra l L a w a n d Poetic Justice in the O ld Testam ent, JT S 30/1979, pp. 1-14. P. D. M i 11 e r, Sin a n d Judgem ent in the Prophets, C hico 1982, stu d ied the devicelpatternlm o-

tif o f correspondence b etw een sin an d ju d g m e n t, crim e an d p u n ish m en t in th e P ro p h e ts,

which basically u n d e rm in e s K o ch ’s claim th a t th e re is no ju rid ical sense in b ringing fo rth the effects o f p e o p le acting. A fte r having analyzed a n u m b e r o f (m ainly p ro p h e tic ) texts, he co n clu d ed th a t „w hile th e re is always a causal effe ct in th e relatio n sh ip b etw een so m e o n e o r so m e p e o p le ’s actio n s a n d th e ju d g m e n t they receive, th a t re la tio n sh ip is n o t necessarily in tern al bu t is p erceiv ed as restin g in th e divine decision and no t h ap p en in g a p a rt from th a t decision o r d e c re e ” (ibidem , p. 134).

18 Cf. H. G e s e , Lehre u n d W irklichkeit in der alten Weisheit, 33-34. ” Cf. ibidem , pp. 45-50.

:<l Cf. W. Z i m m e r 1 i, Ort u n d G renze der Weisheit im R ahm en der Alttestam entlichen The­

SPEAKING ABOUT BIBLICAL WISDOM

of truth, justice, harmony, and world order.20 The world order in

the Bible has been established by Yahweh, and is the basic princi­

ple that m an’s life should be oriented to. Zimmerli placed it wi­

thin ‘creation theology’.21 R etribution, in which God plays an acti­

ve role, has to do with creation (m an’s respecting/disrespecting

the world order).22 But in any human calculation there must be ta ­

ken into account the fact that God is not a slave of this order but

acts freely according to His own will, which is unpredictable for

humans.23 In fact, it was already J. Fichtner to argue for a rela­

tionship between retribution and creation. He held that God can

exercise retribution, as far as he is the C reator and R uler of the

world: „Vergeltung kann G ott üben, sofern er Schöpfer und We-

ltregent<Ét”.24

H. Schmid defined creation theology as follows: „the doctrine of

creation, namely, the belief that God has created and is sustaining

the order of the world in all its complexities”.25 Schmid argued also

that world order is a common and basic factor of the thought cha­

racteristic for the great ancient Near East cultures, and as such is

mirrored in the Hebrew Bible (under the root pns).26

21 Ibidem , pp. 123, 130, 133, 136; cf. also i d e m , Concerning the Structure o f O ld Testam ent

Wisdom, in: J. L. C r e n s h a w (ed .), Studies in A n c ie n t Israelite Wisdom, pp. 175-207.

F o r a survey o f opinions rejectin g th e c re a tio n theology see: R. B. Z u с к, A Biblical The­

ology o f the W isdom B ooks a n d the Song o f Songs, in: R. B. Z u c k (ed .), A Biblical Theology o f the O ld Testament, C hicago 1991, pp. 211-213.

22 W . Z i m m e r l i , Ort u n d G renze der Weisheit im R a h m en der A lttestam entlichen T heolo­

gie, pp. 130-131, observed: „in d e r S p ra ch e k o n k re te r r n “in - W eisung des K ultes w ird h ie r in

d e r W eisheit festgestellt was gu t ist u n d d a ru m au ch Segen erw arten darf. Im H ö re n a u f d ie ­ se O rd n u n g e n weiss d e r W eise zu sagen, wo Jah w e lo h n en (Prov 12: 2), wo er strafen (Prov 15: 25; 16: 4), wo e r e rh ö re n (Prov 15: 29), wo er, d e r A llsichtige (Prov 15: 3,11) als d e r H e rr, d e r die schicksalw irkende T a t voll m ach t (d W ) (Prov 19: 17; 25: 22) ein g reifen w ird”.

22 Cf. ibidem , pp. 130, 135.

22 J. F i c h t n e r , Die altorientalische W eisheit in ihrer israelitisch-jüdischen Ausprägung.

E in e Studie zu r N ationalisierung der W eisheit in Israel, B Z A W 62, G iessen 1933, p. 111.

M o reo v er, th e b e lie f in th e Schöpfergott is in d o u b le re la tio n w ith th e b e lie f in G o d w ho exercises re trib u tio n : „E in m a l e rk e n n t m an d em S ch ö p fer d ie a b so lu te M a ch t ü b e r seine G e sc h ö p fe zu, w om it die V o ra u ss e tz u n g fü r sein v erg e lte n d e s E in g re ife n g eg eb en ist. (...) D a n e b e n ste h t ( ...) G e d a n k e , d aß G o tt, in d em e r d ie W elt u n d die M e n sc h h e it se tz te , sie zugleich b e stim m te n O rd n u n g e n u n te rw a rf, a u f d e re n In n e h a ltu n g e r b e d a c h t ist”

(ibidem , p. 111-112).

25 H. H. S c h m i d , Creation, Righteousness, and Salvation, in: B. W. A n d e r s o n (ed.),

Creation in the Old Testament, P h ilad elp h ia 1984, pp. 102-117.

Similarly von R ad acknowledged the underlying world order27

within which human actions lead to appropriate consequences

(act-consequence relationship).28 However, it is up to Yahweh, the

creator of the order, whether the consequence would be brought

forth.29 At any rate „kommen wir zu Ergebnis, dass es angesichts

des Existentialzusamenhangs von Tat und Folge unangebracht ist,

von einem «Vergeltungsdogma» zu reden, denn der Gedanke der

Vergeltung unterstellt indem er die «Strafe» als einen zusätlichen

forensischen A kt versteht, ein Rechtsdenken, das dem ganzen

Vorstellungskreis weithin fern liegt”.30 P. J. Nel held that „order-

-oriented thinking is the pulse of wisdom”.31 It is a created order,

„comprehensible within the frame of the mrr ηχ,τ ”,32 that man is

supposed to live in harmony with.33 The act-consequence is present

in the ethos of wisdom, but it is not to be taken in terms of a strict

dogma. As such it would be irreconcilable with Jahwistic belief, be­

cause it would m ean that God is bound by the inevitable.34

R. E. Murphy spoke against the ma ’adzing of wisdom, i. e., over­

estimating the influence of the Egyptian concept of world order

on Israel’s wisdom.35 In this context he denied also the claim that

the sages „were in quest of an order «out there», the knowledge of

which would make the task of living easier and more profitable”.36

21 T his o rd e r can hard ly b e c o m p ared with th e E gyptian c o n cep t o f M aat. 28 Cf. G. v o n R a d , Theologie des A lten Testament, I, M ü n c h en 19624, pp. 396-397. 29 Cf. ibidem , p. 398.

50 Ibidem .

21 P. J. N e 1, The Structure a n d E thos o f the W isdom A d m o n itio n s in Proverbs, B Z A W 158, Berlin-N ew Y ork 1982, p. 109.

52 Ibidem , p. 91. 33 Cf. ibidem , p. 111. 34 Cf. ibidem , pp. 113-115.

55 Cf. R. E. M u r p h y, Religious D imensions o f Israelite Wisdom, in: P. D. M i 11 e r, P. D. H a n - s o n , S. D. M c B r i d e (ed.), A ncient Israelite Religion. Festschrift, F. M. Cross, Philadelphia 1987, pp. 449-458.

361 d e m, The Tree o f L ife. A n E xplanation o f B iblical W isdom Literature, G ra n d R a p id s 19962, p. 116. In a re c e n t artic le W isdom a n d Yahw ism Revisited, in: D . P e n c h a n s k y , P. L. R e d d i t t (e d .), S h a ll n o t Judge o f A ll the Earth D o W hat is Right. Studies on the N a tu ­

re o f G od in Tribute to Ja m es L. Crenshaw, W in o n a L ak e 2000, pp. 191-200, h e o n ce again

a d d re sse s th e topic: „ p e rh a p s it is n o t to o bold to say th a t som e p ro p s have b e e n k n o ck ed o u t from u n d e r th o se w ho c o n sid e re d w isdom a foreign body w ithin th e B ible. T h e se p ro p s I w ould c h a ra c te riz e as th e tu n n e l vision o f biblical w isdom p ro v id ed by th e Egyp­ tian «w indow », th e « m a‘atizing» o f w isd o m ”.

SPEAKING ABOUT BIBLICAL WISDOM

He argued that it is „experience, which teaches certain lessons” as

for example that „certain actions lead to good or bad results”.37 He

acknowledged the existence of retribution and the „mechanical

correspondence between act and consequence formed” as being

„operative in Israel’s experience”.38

H. D. Preuss’s view on the „Maat factor” in biblical wisdom seems

to be affected by his view of biblical wisdom, which he considers an

„alien body”.39 He sees Maat (Weltordnung) as a mechanical princi­

ple according to which the world of gods and humans is patterned.

As such it would have been transmitted to biblical wisdom literatu­

re.40 According to Preuss, it stands also as a principle for the relation­

ship of dependence between act and its inevitable consequence: „Tat

wie Tatfolge stehen in der Maat und daher in innerem wie äußerem

Zusammenhang”.4I The difference is that it is JHW H here: „der Tat

zu ihrer Folge verhilft, der diesen Zusammenhang garantiert wie

den von Saat und Ernte oder von Pflanze und Frucht”.42

L. Boström makes a point on overemphasizing the function of

M aat as a counterpart for the biblical view of the world order. He

observed that some leading Egyptologists agreed nowadays that

the concept of M aat has undergone several stages of evolution.

Hence, the concept was far from static.43 As for creation theology,

M I d e m , Religious D im ensions o f Israelite W isdom , p. 450; se e also i d e m , The Tree o f L i­

fe , p. 117.

” Cf. C. B r e k e lm a n s , Questions disputées d ’A n cien t Testam ent. M éthode et théologie, B E T L 33, L euven 1974, p. 173; H . D. P r e u s s, E inführung in die alttestam entliche Weisheits­

literatur, S tu ttg a rt 1987, p. 177.

4" Ibidem , p. 20-23. 41 Ibidem , p. 22. 42 Ibidem , p. 23.

41 Cf. e. g. H . В r u η n e r, Der freie Wille G ottes in der ägyptischen Weisheit, in: L es sagesses

du Proche-Orient A ncien, P aris 1963, pp. 103-120; E. H o r n u n g , D er E ine u n d die Vielen: Ägyptisches G ottesvortstellungen, D a rm sta d t 19732; J. A s s m a n n , M a ’at. Gerechtigkeit u n d Unsterblichkeit im A lten Ä gypten, M ü n c h en 1995-; M. L i c h t h e i m, M aat in Egyptian A u to ­ biographies a n d Related Studies, О Б О 120, F re ib u rg 1992; i d e m , M oral Values in A ncient Egypt, O B O 155, G ö ttin g e n 1997. J. A s s m a η n, Ma ’at. Gerechtigkeit u n d Unsterblichkeit im A lten Ägypten, p. 33, argues th a t M a at should be looked upon no t as „W e lto rd n u n g ”, b u t ra ­

th e r as „ G e re c h tig k e it” . M o reover, he m akes an in terestin g p o in t on th e basic d ifferen ces am ong th e E gyptian m odel o f w orld in w hich M a’at o p e ra te d and the biblical o ne. T h e E g yptian view o f th e w orld is dynam ic and literally consists o f gods, w ho continuously m ake it exist. H e re e n te re s M a ’at, w ho „sorgt für d en E inklang des Z u sam m en w irk en s, d e r aus d em W iderspiel d e r K räfte und d e r Ü b erw indung g eg en streb ig er E n erg ien d en K osm os r e ­ su ltieren lä ß t” (ibidem , p. 35).

he observes that scholars have individuated a variety of traditions

related to creation in the Old Testament.44 In Proverbs the referen­

ces to creation occur within the context of two main traditions:

„the creation of the world and creation of m an”.45 Although the

term „order” is appropriate as a designation of the world-view of

the sages, one should not take it for an impersonal principle, but

rather consider it a theological factor signifying „the order which

the Lord has established and upholds in the world”.46 Thus the view

of the sages on how the outcome of attitudes and behavior can be

materialized may not be restricted to only one rule or principle.

Consequently, retribution, act-consequence principle, perceiving

good and evil as per se having an influence on its environment etc.,

are all possibilities that the wise certainly took into consideration.47

There are still scholars who support the claims about the seeking

of the world order pattern, retribution, act-consequence relation­

ship and creation theology (which nowadays took on the form of

„natural theology”48) playing dominant role in the biblical wis­

dom.49 Actually, we may say after R. Murphy, that „the discussion

is far from over”.50 We think that it would be too simplistic to ascri­

be to biblical wisdom a sort of blind dogmatism and acceptance of

42 Cf. L. B o s t r ö m , The G o d o f the Sages. The Portrayal o f G o d in the B o o k o f Proverbs, C onB 29, Stockholm 1990, p. 68. Cf. also B. W . A n d e r s o n , Introduction. M ythopoeic and

Theological D im ensions o f Biblical Creation Faith, in: B. W . A n d e r s o n (ed.), Creation in the O ld Testament, pp. 1-24.

25 Cf. L. В о s t r ö m, The G od o f the Sages, pp. 83, 87. 26 Ibidem , p. 137.

27 Cf. ibidem , p. 134-135.

28 Cf. J. B a r r, Biblical Faith a n d N atural Theology, O xford 1993; J. B a r t о n, The Basis o f

E thics in the Hebrew Bible, S em eia 66/1994, pp. 11-22. A gainst this view cf. e. g. P. J. N e l, The Structure a n d E thos, p. 126.

2,1 J. L. C r e n s h a w , O ld Testam ent W isdom, 55: „Israel’s sages seem to have d isc ern ed a fu n d a m e n ta l o rd e r h id d en w ithin th e universe; this ruling prin cip le applied b o th to n a tu re an d to hum ans. D iscovery o f this « rational rule» e n ab led th e wise to secu re th e ir existence by acting in h arm o n y w ith th e universal o rd e r th a t sustained th e cosm os. C o n d u c t, it follows, e ith e r stre n g th e n e d th e existing o rd e r o r c o n trib u te d to th e forces o f ch ao s th a t continually th re a te n e d survival its e lf ’. Cf. also C. R. F ο n t a i n e, W isdom in Proverbs, in: L. G. P e r d u e, B. B. S c o t t , W. J. W i s e m a n (ed .), In Search o f Wisdom. Essays in M em ory o f John

G. G am m ie, Louisville 1993, pp. 99-115; L. G. P e r d u e , W isdom a n d Creation. The Theology o f W isdom Literature, N ashville 1994, p. 35; H.-J. H e r m i s s o n , Studien zu Prophetie und Weisheit, F A T 23, T übingen 1998, pp. 267-285. O n th e d eed -co n seq u en ce nexus see J. H a u

s-m a η n, Studien zu s-m M enschenbild der älteren Weisheit, FA T 7, T übingen 1995, pp. 237-243. 50 Cf. R. E . M u r p h y , W isdom and Yahw ism Revisited, p. 192.

SPEAKING ABOUT BIBLICAL WISDOM

only one possible solution to the problem of materializing the ef­

fects of human acting. The sages were certainly more aware of the

complexity of the issue and a plurality of factors. In Proverbs there

are testimonies of such awareness: 1) God repays for good and evil

(= retribution; Prov 2: 6-8; 3: 9-10,33; 15: 25; 19: 17; 20: 22; 21: 12;

22: 12,22-23; 23: 10-11; 24: 11-12; 25: 21-22; 29: 26), 2) experience

teaches some lessons about consequences („common sense state­

m ents” = act-consequence relationship; Prov 1: 19,31; 6: 10-11; 10:

4-5; 12: 14; 15: 19; 19: 3,15; 20: 4; 21: 17; 23: 20-21; 24: 30-34; 28:

19; 30: 33), 3) the consequences have no absolute value, because it

is God, who in one way or another is active in the process of brin­

ging out consequences, and He is sovereign in His decisions

( = unpredictability of the outcomes; Prov 16: 9,33; 19: 21; 21: 30-

-31). Besides, there are also present some common sense state­

ments on human interaction and its consequences (Prov 6: 34; 20:

19; 27: 17; 28: 4; 29: 2; 29: 12; 29: 21). The order of the world as an

abstract or almost a material principle cannot be deduced from

these texts. The term ‘order’ is a modern term which does not have

its exact counterpart in Hebrew, and as such must be used (if ever)

with caution.51 Nevertheless, it is far from wrong to think about

a certain design (patterns and relationships) in the created world.

For example, the narrations on the creation of the world (Gen 1-2)

can serve as an excellent point of reference. But even every day

experience makes us aware of many factors operating in the world

- for example a stone thrown up to the sky must finally fall down

(nowadays we would call it gravity). L. Boström, while talking abo­

ut ‘order’ carefully clarified its meaning as signifying the world-

-view of Israelite wisdom, and qualified theologically „as the order

which the Lord has established and upholds in the world”.52

In this context one should also note that the book of Proverbs

makes extensive use of another term designating pattern, namely:

" Cf. L. B o s t r ö m , The G od o f the Sages, p. 137.

s: Ibidem , p. 137. Cf. also P. J. N e 1, The Structure a n d E th o s o f the W isdom A d m o n itio n s

in Proverbs, pp. 111-112; A. W. J e n k s, Theological Presuppositions o f Israel’s W isdom Litera­ ture, H B T 7/1985, pp. 43-75.

” T h e re are also o th e r term s d en o tin g „ ro a d ”, „ p a th ” : bare? (Prov 2: 9; 4: 26; 5: 6), noś (Prov 5: 6; 10: 17; 15: 10), ru'n? (Prov 12: 28; pi. 8: 2,20). F o r fu rth e r study on th e ir m eaning cf. e. g. M. Z e h n d e r , Wegmetaphorik im A lten Testament, B erlin-N ew Y o rk 1999 (cf. e sp e ­ cially ch. IV).

7|“n „way, road”.53 Although this image is not exclusive to Proverbs,

its „Schwerpunkt” is to be found only in this book.54 The „way, ro­

ad” is to be taken here in terms of a lifestyle (Lebensweise), con­

duct (Lebenswandel), which brings concrete „fruit” (Prov 1: 31).

Every road leads somewhere. However, where some lead to a desi­

red destination ( = life; Prov 2: 19; 5: 6a; 6: 23; 10: 17; 12: 28; 15: 24)

others may bring one to a cliff or dead end (Prov 1: 19; 1: 31; 2: 15;

4: 19; 5: 6b; 7: 25,27; 9: 6; 10: 9; 12: 26; 14: 12; 16: 25; 21: 16). How

to recognize the right way, path? Wisdom enables man to do so

(Prov 3: 13,17; 8: 34-36; 9: 6,11). Yahweh grants wisdom (Prov 2:

6), although not without human effort and cooperation (Prov 4: 5-

-7). Wisdom is presented as the pattern according to which Yah­

weh created the world (Prov 3: 19). Later on it appears as Lady

Wisdom who calls upon people to receive her instructions (e. g.

Prov 8: 1-10). Every person who listens to her and follows her paths

is promised to find life and favor from the Lord (Prov 8: 32-34).

She remains in a very intimate relationship with Yahweh (Prov 8:

27-31), which makes her the best guide of life for man.

Dariusz IW AŃSKI

-M Cf. i d e m, Zentrale A spekte der Sem antic der hebräischen Weg-Lexeme, in: A. W a g n e r (ed.), Studien zur hebräischen G ram m atik, O B O 156, G ö ttin g en 1997, pp. 154-169; M. V. F o x ,